Many times I have heard friends admit to me that, because they have dreadlocks, they have been approached in the street by someone who wanted to sell them marijuana. The sellers approached these individuals solely because they had dreadlocked hair; none of the individuals used drugs or associated with those who do use. Dreadlocks have become so much associated with Rastafarian culture, which is, in turn, associated with smoking ganga, that few people know the real roots and history of dreadlocked hair. What are the traditional origins and meanings of dreadlocks?

New-generation Rastafarians will tell you that the culture of locked hair came, originally, from Africa , but any knowledge beyond the continent that locks came from is unknown. Where old-generation Rastafarians hold great pride in their natural hair and see it as a symbol of their fight against Babylon, non-violence, non-conformity, communalism and solidarity, and as a heavy spiritual statement, many new-generation Rastas see their dreads as a passport to smoking ganga and listening to Reggae music, not understanding the real Rastafarian culture and values.

Where Rastafarians once shunned everything from Babylon , such as soda, alcohol and cigarettes, modern Rastas are often seen smoking, wearing designer clothing, eating meat and drinking beer. Wearing your hair naturally has become more of a status symbol than a spiritual decision, and people begin locking their hair so that they are seen as conscious, afrocentric, or different, rather than for honest spiritual and conscious reasons.

Dreadlocks have been a part of the history of every spiritual system. From Christianity to Hinduism, locked hair has been been a symbol of a highly spiritual person who is trying to come closer to God(s). If one is to research the spiritual history and meaning of locks, they will be mentioned in all holy books (the biblical Sampson wore his hair in dreadlocks, and his unsurpassed strength was lost when Delilah cut off his seven locks of hair) and cultures. Dreadlock’s roots are commonly traced back to Hinduism and the God Shiva, but stops there. Meanwhile, most people recognize that dreadlocks have their origin in Africa , but nobody seems to know where, how or why! As with everything else, the true origins of dreadlocks can be found in Kemet ( Africa ).

Originally, dreadlocks were the mark of spiritual status, Dogon Priest and Kemetic Spiritual Master Naba Lamoussa Morodenibig of The Earth Center explained in an interview. Priests of diverse Deities were required, at least for a specific period of time, to have dreadlocks. For example, priests of Deities that are involved in the healing of the body and with procreation, such as Wsr, Heru, Theouris and Sekhmet, are required to have dreadlocks. There is a period of seven to thirteen years that a priest of these Deities must let their hair grow freely and devote themselves completely to the Deity. During this time, the priest has a role of responsibility towards the God and the temple. After that time period, if they want to cut their hair, a ceremony is done and they can remove their locks if they choose. Interest-ingly, for other Deities, like Aishat, one must shave every hair on their body when serving that God or Goddess. It depends on which God and temple is being served.

What is it about hair that is so important for priests and temples? It is a notion of purity. Hairs are huge emitters and receptors. When one is in an area, such as a temple, where the flow of energy must be tightly controlled, hair becomes either very helpful or very disturbant, depending on the energetic needs, Master Naba explained. Even when a hair falls off of the body, it does not lose its qualities, and it can become a big disturbance to the flow of energy. Even animals that are sacrificed are checked thoroughly for a specific type of fur. It is not every ram or cow that can be used in a ceremony – it is only a priest who can safely determine whether an animal is fit for sacrifice, and it is a heavy responsibility to do so. The untrained eye will think that any animal will do, but if there is one piece of the wrong kind of fur on an animal, it cannot be used!

It is known that many Pharaohs had locked hair, and on Tutankhamen’s mummy, dreadlocks can still be found intact. How did dreadlocks become such a symbol of Rastafarian belief and culture rather than of African spirituality? Master Naba offered his knowledge: Dreadlocks in spirituality has a very high value. During pre-colonial Africa, healers and priests in many parts of the continent carried dreadlocks, and every religion that has come has adopted the idea of either having dreadlocks or shaving all hair on the body. In the Bible, it states that those who don’t shave, drink alcohol or eat meat are the closest to God; Jesus himself is shown with long hair! In Islam, shaving is seen as a value of cleanliness. To associate dreadlocks with only Rastafarianism is unfair. But, in the history of Black people, Rastafarianism became a politico-spiritual movement after the prophesy of Marcus Garvey surfaced. It gave Black people a spirit of hope, and the Rastafarian then adopted the attitudes of African priests: they kept their hair like a priest, did not eat red meat, drink alcohol, use drugs or smoke cigarettes. They decided to stay spiritually hopeful, and the dreadlocks represented, instead of a priest serving a temple for seven years, a period of time spent waiting for something to happen.

Dreadlocks carry a very heavy spiritual meaning that is virtually unknown in today’s modern society. Now worn as a fashion statement, a political message, or as a rebellion, many people, young and old alike, have no idea what dreadlocks mean spiritually, and they do not know the position they are putting themselves in by having locked hair. Dreadlocks carry the notion of devotion and sacrifice to the Deities, according to the spiritual rules, says Master Naba, the only Dogon/Kemetic priest who has been commis-sioned by the committee of elders in Africa to bring initiatic knowledge outside of trad-itional initiation camps. Dread-locks carry a very heavy spiritual bur-den. It is only people that have conscious-ly decided to take a vow of purity and to follow all of the seventy-seven commandments and apply them to all aspects of their lives that should wear dreadlocks. People of any race or gender can wear them, because spirit-ually we are the same, but the one who has dreadlocks must understand the spiritual meaning behind them if they do not want to face negative consequences.

Part 2:

Consequences for wearing dreadlocks? But most people in the modern societies have no clue, other than their own personal imaginations and definitions, what having dreadlocks means! According to the Kemetic initiation, the oldest and most authentic spiritual system mankind has ever known, one must devote themselves to purity and follow the seventy-seven commandments at all times. This is a heavy responsibility! The seventy-seven commandments are spiritual laws given to humanity from the Gods so that we can create the world that we want to see and come close to their world. They include not getting angry, not gossiping, and not hurting another being, human or non-human. How many of those in the modern societies who have locked hair do not eat meat? How many people with locks do not talk about people behind their backs, gossip, and have hot tempers? How many dreads out there can honestly say that they follow the seventy-seven commandments? Very few!

“Having dreadlocks helps a person spiritually,” continues Master Naba, “because it causes the Gods to notice them. They are a physical proof that the person has vowed to follow the seventy-seven commandments (regard-less whether the person knows of or follows the commandments, merely having dreads means they have vowed to follow them at all costs!), and all of the Gods will be more comfortable with that person because they have taken this vow. This helps the person in every way: with their spiritual growth, the development of their senses, their communication with the ancestors…but on the other side, if one breaks a commandment, there are heavier penalties to be paid. Having dreadlocks literally calls on every God that guarantees the seventy-seven command-ments to take a serious look into their life. So, when they break a commandment, it has a huge consequence on their life. They will quickly fall into destruction and self-destruction, and they will suffer much more after death. One does not have to take this vow of purity and of following the commandments, but when one hasdreadlocks, he or she takes that vow, and the retaliation of the Gods is very heavy when a commandment is broken. A person who does not have dreadlocks and tells a lie will be punished much, much less than a person who has dreadlocks and tells the same lie.”

Most people in today’s modern societies have not even heard of the seventy-seven commandments, much less follow them. Even students on the journey of initiation are not able to follow all of the commandments all of the time… this puts everyone who has not reached a certain level of purity and spirituality at a huge risk if they have locked hair. Lying, gossiping, talking too much, cheating, stealing, killing animals, insects, or other living beings… all of these things are against the commandments, and it is generally safe to say that, in the modern world, it is a very rare person who is able to follow the commandments at all times. Perhaps this is why, traditionally, dreadlocked hair was reserved for priests and keepers of the temple, rather than for students, farmers and common people who have not reached the level of spirituality that locks demand.

Dreadlocks are not a fashion statement. They are not a political statement against the government or system, and they are not a symbol of vices and pleasures, such as smoking ganga! Dreadlocks are a very serious spiritual commitment that cannot be taken lightly. Perhaps the consequences of breaking even just a few commandments will not be seen in this life, but the sins will be severely punished in the afterlife. One who wears dreadlocks must understand their vow and live up to it, for their own protection.

In March of 2011 I accompanied Haitian president Jean-Bertrand Aristide on his trip home to Haiti following years of forced exile in South Africa. I did so in support of Haitian democracy and Aristide’s civil rights, and in protest against my country’s role in illegally removing him from power in 2004 and then preventing him from returning to his native land for seven long years. Today, Haitian democracy and the rights of Aristide are again under threat and the U.S. government appears to be turning a blind eye.

Since returning to Haiti, Aristide has focused his energy on rebuilding and reactivating a medical university that he founded in 2001 and that had been closed down during his time in exile. Though he hasn’t been directly involved in politics, he remains a popular figure and is the leader of Fanmi Lavalas (FL) — a political party that has won the majority of votes in every election in which it has participated. However, FL has been kept off the ballot by Haiti’s authorities ever since the 2004 coup that led to Aristide’s forced exile.

Haiti’s parliamentary elections, originally scheduled for 2011, are now three years overdue and the UN and other foreign entities have repeatedly called for them to take place before the end of the year. With Aristide back in Haiti it would appear to be more difficult this time around for the government to prevent FL from participating. This is perhaps why the deposed president is once again under attack.

Last month, a Haitian judge reportedly issued an arrest warrant for Aristide. The case being mounted against him reeks of political persecution directly tied to efforts to suppress a popular alternative to the current administration of Michel Martelly, who is supported by conservative Haitian elites and the U.S.

The charges against Aristide stem from an investigation conducted by the illegal government established by the 2004 U.S.-backed coup. Under that government, human rights researchers found that some 4,000 people were killed for political reasons, while many others were imprisoned on bogus charges. Despite his powerful enemies’ best efforts, and a grand jury investigation in the U.S., no evidence has been produced that could support criminal charges against Aristide. In the meantime, the persecution of Lavalas and human rights defenders continues. On August 20, Lavalas activist Clifford Charles was killed following a protest demanding the release of fellow activist Louima Louis Juste.

The judge who issued the warrant for Aristide’s arrest has been disbarred from practicing law for 10 years — as soon as he steps down from his position as judge — for his role in the arrest last year of Andre Michel, an attorney investigating corruption within the Martelly administration. Lawyers for Aristide contend that they never received the initial summons from the judge and that when they did go to the court at the required time, the judge himself was a no-show. Now, in an apparent attempt at saving-face, the judge has ordered house arrest for Aristide, something that is not even legal in Haiti. The National Network for the Defense of Human Rights, Haiti’s most prominent human rights organization, has pointed out that these are not the actions of a neutral third-party.

On the night of September 11th, Haitian authorities went a step further, removing the security detail that had been with Aristide since his return from exile, a move that put him, his family, and his supporters at risk. Haitian press reports indicate that the command came not from the National Police, who have been reluctant to act against Aristide, but straight from the National Palace. The message was chilling and clear: the government can and will stop offering protection to the former president whenever it chooses to do so.

Is the government scared of facing Fanmi Lavalas in a free and fair election? President Martelly was elected in 2011, but only after intervention by the U.S. and its key partners, who arbitrarily overturned the results of the first round, thereby putting Martelly into the run-off election. Voter participation barely reached 20 percent.

The U.S. government was one of the main funders of those flawed elections and a major funder of the elections of 2006 and 2009, all of which excluded Fanmi Lavalas. The U.S. is also expected to provide key funding for the next elections, if and when they end up taking place. If elections aren’t held by the end of the year, terms will expire for the majority of the senate and the entire chamber of deputies, effectively letting the president rule by decree. My country’s government is a de facto, if not active supporter of this rampant curtailing of democracy.

It’s time to end the campaign of attacks against Aristide and Fanmi Lavalas once and for all. Aristide, like all Haitian citizens, must be allowed to participate in politics without fear and intimidation being the norm. My government has been complicit in undermining Haitian democracy for many years now — from the 1991 CIA-backed coup against the first Lavalas administration to the U.S. Administration’s last-ditch effort to prevent Aristide from returning to Haiti in 2011.

This needs to change. The U.S. government should stand by its professed support for democracy and development and stop standing in the way of the popular will of the Haitian people.